cognize
cognise BrE

Said simply, for this to happen an individual must cognize the correct circumstances.

In it we cognize our own inner life as affected by the non-ego.

Thus we cognize only the necessity of effects in nature, the causes of which are given us.

Nor can we assume that what we cognize is more than a partial phantom of its cause.

SS 18 To think an object and to cognize an object are by no means the same thing.

Still, you could not cognize in concreto the object of your ideas in any experience.

He distinguished between knowledge of actual objects and the divine inspiration by which we cognize the being and existence of God.

You cannot have a mind - who's function is to cognize an object - existing without cognizing an object.

To things as things in themselves, conformability to law must necessarily belong independently of an understanding to cognize them.

For it is of course only in phenomena that we can empirically cognize this continuity in the connection of times.

Cognition from principles, then, is that cognition in which I cognize the particular in the general by means of conceptions.

For through that concept we cognize the possibility of the final end that can only be actualized in nature and in harmony with its laws.

The former alone can we cognize a priori, that is, antecedent to all actual perception; and for this reason such cognition is called pure intuition.

Vitakka leads the citta to the object so that citta can cognize it.

What we cognize in matter is nothing but relations (what we call its internal determinations are but comparatively internal).

He had never seen a Siberian, of course, but he felt certain that he would e, cognize one if he ever got to Siberia.

He equates deciding upon something with liking it, meaning that more often we cognize reasons to rationalize a decision instead of deciding upon it.

The Cartesian self-centered rationalism leads to schools of thought that do not cognize outside of their own constructed worlds, ignoring actual every-day life experience.

For, to do so, I must cognize this being as existing, and yet not in time, which- since I cannot support my conception by any intuition- is impossible.

Impact is the function of phassa in the sense that it assists the citta so that it can cognize the object.

I can cognize beforehand by analysis the conception of body through the characteristics of extension, impenetrability, shape, etc., all which are cogitated in this conception.

This condition of experience is part of what it means for a human to cognize an object, to perceive and understand it as something both spatial and temporal.

For if the objects to which those principles must be applied were things in themselves, it would be quite impossible to cognize aught concerning them synthetically a priori.

The latter we cannot cognize; we can only indicate it by means of phenomena, which enable us to have an immediate cognition only of the empirical character.

I can proceed to examine my conception in concreto, and to cognize, either a priori or a posterio, what I find in the object of the conception.